immediate Adventist,' I was obliged to confess. 'I thought you might be, there are so many now, more and more.' I learned that in our little city there were two Advent societies; there had been a split on account of some difference in the meaning of original sin. 'And you are not discouraged by the repeated failure of the predictions of the end of the world?' I asked. 'No. Why should we be? We don't fix any certain day now, but all the signs show that it is very near. We are all free to think as we like. Most of our members now think it will be next year.'—'I hope not!' I exclaimed. 'Why?' she asked, turning to me with a look of surprise. 'Are you afraid?' I evaded by saying that I supposed the good had nothing to fear. 'Then you must be an Adventist, you have so much sympathy.'—'I shouldn't like to have the world come to an end next year, because there are so many interesting problems, and I want to see how they will be worked out.'—'How can you want to put it off'—and there was for the first time a little note of fanaticism in her voice—'when there is so much poverty and hard work? It is such a hard world, and so much suffering and sin. And it could all be ended in a moment. How can you want it to go on?' The train approached the station, and she rose to say good-by. 'You will see the truth some day,' she said, and went away as cheerful as if the world was actually destroyed. She was the happiest woman I have seen in a long time.”
“Yes,” I said, “it is an age of both faith and credulity.”
“And nothing marks it more,” Morgan added, “than the popular expectation among the scientific and the ignorant of something to come out of the dimly understood relation of body and mind. It is like the expectation of the possibilities of electricity.”
“I was going on to say,” I continued, “that wherever I walk in the city of a Sunday afternoon, I am struck with the number of little meetings going on, of the faithful and the unfaithful, Adventists, socialists, spiritualists, culturists, Sons and Daughters of Edom; from all the open windows of the tall buildings come notes of praying, of exhortation, the melancholy wail of the inspiring Sankey tunes, total abstinence melodies, over-the-river melodies, songs of entreaty, and songs of praise. There is so much going on outside of the regular churches!”
“But the churches are well attended,” suggested my wife.
“Yes, fairly, at least once a day, and if there is sensational preaching, twice. But there is nothing that will so pack the biggest hall in the city as the announcement of inspirational preaching by some young woman who speaks at random on a text given her when she steps upon the platform. There is something in her rhapsody, even when it is incoherent, that appeals to a prevailing spirit.”'
“How much of it is curiosity?” Morgan asked. “Isn't the hall just as jammed when the clever attorney of Nothingism, Ham Saversoul, jokes about the mysteries of this life and the next?”
“Very likely. People like the emotional and the amusing. All the same, they are credulous, and entertain doubt and belief on the slightest evidence.”
“Isn't it natural,” spoke up Mr. Lyon, who had hitherto been silent, “that you should drift into this condition without an established church?”
“Perhaps it's natural,” Morgan retorted, “that people dissatisfied with an established religion should drift over here. Great Britain, you know, is a famous recruiting-ground for our socialistic experiments.”
“Ah, well,” said my wife, “men will have something. If what is established repels to the extent of getting itself disestablished, and all churches should be broken up, society would somehow precipitate itself again spiritually. I heard the other day that Boston, getting a little weary of the Vedas, was beginning to take up the New Testament.”
“Yes,” said Morgan, “since Tolstoi mentioned it.”
After a little the talk drifted into psychic research, and got lost in stories of “appearances” and “long-distance” communications. It appeared to me that intelligent people accepted this sort of story as true on evidence on which they wouldn't risk five dollars if it were a question of money. Even scientists swallow tales of prehistoric bones on testimony they would reject if it involved the title to a piece of real estate.
Mr. Lyon still lingered in the lap of a New England winter as if it had been Capua. He was anxious to visit Washington and study the politics of the country, and see the sort of society produced in the freedom of a republic, where there was no court to give the tone and there were no class lines to determine position. He was restless under this sense of duty. The future legislator for the British Empire must understand the Constitution of its great rival, and thus be able to appreciate the social currents that have so much to do with political action.
In fact he had another reason for uneasiness. His mother had written him, asking why he stayed so long in an unimportant city, he who had been so active a traveler hitherto. Knowledge of the capitals was what he needed. Agreeable people he could find at home, if his only object was to pass the time. What could he reply? Could he say that he had become very much interested in studying a schoolteacher—a very charming school-teacher? He could see the vision raised in the minds of his mother and of the earl and of his elder sister as they should read this precious confession—a vision of a schoolma'am, of an American girl, and an American girl without any money at that, moving in the little orbit of Chisholm House. The thing was absurd. And yet why was it absurd? What was English politics, what was Chisholm House, what was everybody in England compared to this noble girl? Nay, what would the world be without her? He grew hot in thinking of it, indignant at his relations and the whole artificial framework of things.
The situation was almost humiliating. He began, to doubt the stability of his own position. Hitherto he had met no obstacle: whatever he had desired he had obtained. He was a sensible fellow, and knew the world was not made for him; but it certainly had yielded to him in everything. Why did he doubt now? That he did doubt showed him the intensity of his interest in Margaret. For love is humble, and undervalues self in contrast with that which it desires. At this touchstone rank, fortune, all that go with them, seemed poor. What were all these to a woman's soul? But there were women enough, women enough in England, women more beautiful than Margaret, doubtless as amiable and intellectual. Yet now there was for him only one woman in the world. And Margaret showed no sign. Was he about to make a fool of himself? If she should reject him he would seem a fool to himself. If she accepted him he would seem a fool to the whole circle that made his world at home. The situation was intolerable. He would end it by going.
But he did not go. If he went today he could not see her tomorrow. To a lover anything can be borne if he knows that he shall see her tomorrow. In short, he could not go so long as there was any doubt about her disposition towards him.
And a man is still reduced to this in the latter part of the nineteenth century, notwithstanding all our science, all our analysis of the passion, all our wise jabber about the failure of marriage, all our commonsense about the relation of the sexes. Love is still a personal question, not to be reasoned about or in any way disposed of except in the old way. Maidens dream about it; diplomats yield to it; stolid men are upset by it; the aged become young, the young grave, under its influence; the student loses his appetite—God bless him! I like to hear the young fellows at the club rattle on bravely, indifferent to the whole thing—skeptical, in fact, about it. And then to see them, one after another, stricken down, and looking a little sheepish and not saying much, and by-and-by radiant. You would think they owned the world. Heaven, I think, shows us no finer sarcasm than one of these young skeptics as a meek family man.
Margaret and Mr. Lyon were much together.
And their talk, as always happens when two persons find themselves much together, became more and more personal. It is only in books that dialogues are abstract and impersonal. The Englishman told her about his family, about the set in which he moved—and he had the English frankness in setting it out unreservedly—about the life he led at Oxford, about his travels, and so on to what he meant to do in the world. Margaret in return had little to tell, her own life had been so simple—not much except the maidenly reserves, the discontents with herself, which interested him more than anything else; and of the future she would not speak at all. How can a woman, without being misunderstood? All this talk had a certain danger in it, for